“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“Àwọn nǹkan kan wà nínú Ìwé Mímọ́ tí ó ṣòro láti yé, tí gẹ́gẹ́ bí ọ̀rọ̀ Peteru, àwọn aláìkọ́ àti aláìdúróṣinṣin máa ń yí pa dà sí ìparun ara wọn. A kò lè, nínú ayé yìí, ní agbára láti ṣàlàyé ìtumọ̀ gbogbo ẹsẹ̀ Ìwé Mímọ́; ṣùgbọ́n kò sí àwọn kókó pàtàkì kankan ti òtítọ́ ìṣe tí a ó fi bo mọ́ nínú àdììtú. Nígbà tí àkókò náà bá dé, nínú ìpèsè Ọlọ́run, fún ayé láti jẹ́ àdánwò lórí òtítọ́ fún àkókò náà, Ẹ̀mí Rẹ̀ yóò mú kí a ṣiṣẹ́ ọkàn àwọn ènìyàn láti ṣàwárí Ìwé Mímọ́, àní pẹ̀lú àwẹ̀ àti pẹ̀lú àdúrà, títí a ó fi ṣàwárí ìjápọ̀ lẹ́yìn ìjápọ̀, tí a ó sì so wọ́n pọ̀ di ẹ̀wọ̀n pípé kan. Gbogbo òtítọ́ tí ó ní í ṣe ní tààràtà pẹ̀lú ìgbàlà àwọn ọkàn ni a ó sọ di mímọ́ tó bẹ́ẹ̀ tí kò ní sí ẹni tí yóò nílò láti ṣì tàbí láti rìn nínú òkùnkùn.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Bí a ti tẹ̀lé egbé àsọtẹ́lẹ̀ náà sísalẹ̀, òtítọ́ tí a ti fihàn fún àkókò wa ni a ti rí i ní kedere, a sì ti ṣàlàyé rẹ̀. A jẹ́ onídájọ́ fún àwọn ànfààní tí a ń gbádùn àti fún ìmọ́lẹ̀ tí ń tàn sórí ọ̀nà wa. Àwọn tí wọ́n gbé ní ìran ìgbà àtijọ́ jẹ́ onídájọ́ fún ìmọ́lẹ̀ tí a yọ̀ǹda kí ó tàn sórí wọn. A mú ọkàn wọn ṣiṣẹ́ nípa oríṣìíríṣìí kókó inú Ìwé Mímọ́ tí ó dán wọn wò. Ṣùgbọ́n wọn kò lóye àwọn òtítọ́ tí àwa ń lóye. Kò sí ojúṣe lórí wọn fún ìmọ́lẹ̀ tí wọn kò ní. Wọn ní Bíbélì gẹ́gẹ́ bí àwa náà ti ní í; ṣùgbọ́n àkókò fún ìṣípayá òtítọ́ pàtàkì ní ìbáṣepọ̀ pẹ̀lú àwọn ìṣẹ̀lẹ̀ ìkẹyìn nínú ìtàn ayé yìí jẹ́ ní àkókò àwọn ìran ìkẹyìn tí yóò wà láàyè lórí ilẹ̀ ayé.

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

“A ti mú àwọn òtítọ́ àkànṣe bá ipò àti àyípadà àwọn ìran mu gẹ́gẹ́ bí wọ́n ti wà. Òtítọ́ ìsinsin yìí, tí í ṣe ìdánwò fún àwọn ènìyàn ìran yìí, kì í ṣe ìdánwò fún àwọn ènìyàn àwọn ìran tó ti jìn sẹ́yìn. Bí a bá ti fi ìmọ́lẹ̀ tí ń tàn báyìí sórí wa nípa ọjọ́ ìsinmi ti òfin kẹrin fún àwọn ìran ìgbà àtijọ́, Ọlọ́run ì bá ti mú wọn jíhìn fún ìmọ́lẹ̀ náà.” Testimonies, volume 2, 692, 693.

New and Old

Tuntun àti Àtijọ́

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

“Nínú gbogbo ìgbà ni ìtẹ̀síwájú tuntun kan wà ti òtítọ́, ìhìnrere kan láti ọ̀dọ̀ Ọlọ́run sí àwọn ènìyàn ìran náà. Gbogbo òtítọ́ àtijọ́ jẹ́ pàtàkì; òtítọ́ tuntun kò yàtọ̀ sí èyí àtijọ́, bí kò ṣe ìṣípayá rẹ̀. Nípa bí a ti ń lóye àwọn òtítọ́ àtijọ́ nìkan ni a lè lóye tuntun náà. Nígbà tí Kristi fẹ́ ṣí òtítọ́ àjíǹde Rẹ̀ sí àwọn ọmọ-ẹ̀yìn Rẹ̀, Ó bẹ̀rẹ̀ ‘láti ọ̀dọ̀ Mose àti gbogbo àwọn wòlíì’ Ó sì ‘ṣe àlàyé fún wọn nínú gbogbo Ìwé Mímọ́ nípa àwọn ohun tí ó tọ́ka sí Òun fúnra Rẹ̀.’ Luku 24:27. Ṣùgbọ́n ìmọ́lẹ̀ tí ń tàn nínú ìṣípayá tuntun òtítọ́ ni ó ń fi ògo fún èyí àtijọ́. Ẹni tí ó bá kọ tàbí tí ó bá ṣàìbìkítà sí tuntun náà kò ní èyí àtijọ́ ní tòótọ́. Agbára ìyè rẹ̀ máa ṣòfò fún un, yóò sì di ìrísí aláìlẹ́mìí nìkan.”

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

“Àwọn kan wà tí wọ́n jẹ́wọ́ pé àwọn gbàgbọ́, tí wọ́n sì ń kọ́ni ní àwọn òtítọ́ ti Májẹ̀mú Láéláe, nígbà tí wọ́n kọ̀ láti gba Májẹ̀mú Titun. Ṣùgbọ́n nípa kíkò láti gba àwọn ẹ̀kọ́ Kristi, wọ́n fi hàn pé àwọn kò gba ohun tí àwọn baba ńlá àti àwọn wòlíì ti sọ. ‘Ìbá ṣe pé ẹ̀yin gbàgbọ́ Mósè,’ ni Kristi wí, ‘ẹ̀yin ìbá sì gbàgbọ́ Mi; nítorí òun kọ̀wé nípa Mi.’ Johanu 5:46. Nítorí náà kò sí agbára tòótọ́ kankan nínú ẹ̀kọ́ wọn, àní ti Májẹ̀mú Láéláe pàápàá.”

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

“Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n sọ pé àwọn gbàgbọ́ tí wọ́n sì ń kọ́ ìhìnrere wà nínú irú àṣìṣe kan náà. Wọ́n fi Ìwé Mímọ́ Májẹ̀mú Láéláé sílẹ̀, nípa èyí tí Kristi sọ pé, ‘Àwọn ni wọ́n ń jẹ́rìí nípa Mi.’ Johanu 5:39. Nípa kọ̀ láti gba Májẹ̀mú Láéláé, ní tòótọ́ wọ́n ń kọ̀ láti gba Májẹ̀mú Titun; nítorí pé àwọn méjèèjì jẹ́ apá ara ìṣọ̀kan kan tí a kò lè yà sọ́tọ̀. Kò sí ènìyàn tí ó lè fi òfin Ọlọ́run hàn ní ọ̀nà tí ó tọ́ láìsí ìhìnrere, tàbí ìhìnrere láìsí òfin. Òfin ni ìhìnrere tí a fi ara hàn, ìhìnrere sì ni òfin tí a ṣípayá. Òfin ni gbòǹgbò, ìhìnrere sì ni òdòdó aláwọ̀n dídùn àti èso tí ó ń so.”

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“Majẹmu Lailai ń tan ìmọ́lẹ̀ sórí Majẹmu Titun, bẹ́ẹ̀ ni Majẹmu Titun sì ń tan ìmọ́lẹ̀ sórí Majẹmu Lailai. Ọ̀kọ̀ọ̀kan wọn jẹ́ ìṣípayá ògo Ọlọ́run nínú Kristi. Méjèèjì ń gbé àwọn òtítọ́ kalẹ̀ tí yóò máa ṣí àwọn ìjìnlẹ̀ ìtumọ̀ tuntun hàn ní ìtẹ̀síwájú fún olùwádìí akíkanjú.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Òtítọ́ ìsinsìnyí, gẹ́gẹ́ bí ìtumọ̀ rẹ̀, ni “òtítọ́ tí a ti fihàn” fún àkókò kan pàtó, tí “a rí ní kedere, tí a sì ti ṣàlàyé rẹ̀.” Ìran tí ń gbé ní àkókò tí a fihàn “òtítọ́ ìsinsìnyí” ni a mú “jẹ́rìí fún” láti gba òtítọ́ náà tàbí kí wọ́n kú. Àpapọ̀ àwọn òtítọ́ tí ó dá “òtítọ́ ìdánwò ìsinsìnyí” sílẹ̀ fún “ìran yìí,” ni a ṣojú fún nínú “ìṣípayá àwọn” òtítọ́ “àkànṣe” “ní ìbáṣepọ̀ pẹ̀lú àwọn ìṣẹ̀lẹ̀ ìparí nínú ìtàn ayé yìí.” Òtítọ́, àti nítorí náà “òtítọ́ ìsinsìnyí,” ni Majẹmu Titun fi ṣe àpèjúwe rẹ̀ ní ìbáṣepọ̀ pẹ̀lú Majẹmu Láéláé. A fi ẹlẹ́rìí méjì múlẹ̀ òtítọ́, òtítọ́ sì ní ìbẹ̀rẹ̀ àti òpin, ti gidi àti ti ẹ̀mí, ti ìgbà àtijọ́ àti ti òde-òní, alfa àti omega, èkínní àti ìkẹyìn.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Ìpìlẹ̀ ẹ̀kọ́ àwọn Millerite ti ìrántí áńgẹ́lì kìn-ín-ní ni “àtijọ́” ní ìbáṣepọ̀ pẹ̀lú ìhìn iṣẹ́ “òtítọ́ ìsinsìnyí” ti áńgẹ́lì kẹta. Àwọn tí wọ́n ń “kọ̀ Àtijọ́ sílẹ̀,” “ní ti gidi ń kọ̀ Tuntun náà sílẹ̀” nítorí pé àwọn méjèèjì jẹ́ apá inú gbogbo kan tí a kò lè yà kúrò lọ́dọ̀ ara wọn.”

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Mo rí ìdí tí ó fi ṣe pàtàkì kí àwọn ojiṣẹ́, ní pàtàkì jùlọ, máa ṣọ́ra, kí wọ́n sì máa ṣàyẹ̀wò gbogbo ìfẹ́hónúhàn ẹ̀sìn tí ó ti gbóná janjan ní ibikíbi tí wọ́n bá ti rí i pé ó ń dìde. Sátánì ń tẹ̀ síwájú láti gbogbo ọ̀nà, àti pé bí a kò bá máa ṣọ́ ọ́, tí a kò sì ní ojú wa sílẹ̀ sí àwọn ète àti ìdẹkùn rẹ̀, tí a kò sì wọ gbogbo ìhámọ́ra Ọlọ́run, ọfà iná ẹni búburú yóò kọlù wá. Ọ̀pọ̀lọpọ̀ òtítọ́ iyebíye ni ó wà nínú Ọ̀rọ̀ Ọlọ́run, ṣùgbọ́n ‘òtítọ́ ìsinsin yìí’ ni agbo náà nílò nísinsin yìí. Mo rí ewu tí ó wà nínú pé àwọn ojiṣẹ́ yóò fi àwọn kókó pàtàkì ti òtítọ́ ìsinsin yìí sílẹ̀, kí wọ́n sì yà kúrò lórí wọn, láti máa gbé inú àwọn kókó-ọrọ̀ tí a kò pèsè láti mú agbo náà ṣọ̀kan àti láti sọ ọkàn di mímọ́. Níhìn-ín ni Sátánì yóò ti lo gbogbo àǹfààní tí ó bá ṣeé ṣe láti pa iṣẹ́ náà lára.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Ṣùgbọ́n àwọn kókó-ọrọ irú bí ibi-mímọ́, ní ìbáṣepọ̀ pẹ̀lú ọjọ́ 2300, àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jésù, ni a pèsè pátápátá láti ṣàlàyé ìṣísẹ̀ Adventi tí ó ti kọjá, kí wọ́n sì fi hàn ohun tí ipò wa ní ìsinsìnyí jẹ́, kí wọ́n mú ìgbàgbọ́ àwọn olùṣiyèméjì dúró ṣinṣin, kí wọ́n sì fúnni ní ìdánilójú nípa ọjọ́-ọ̀la ológo. Èyí ni mo ti rí ní ọ̀pọ̀ ìgbà pé, pé wọ́n ni àwọn kókó-ọrọ pàtàkì tí àwọn ojiṣẹ́ gbọ́dọ̀ máa gbé lé lórí.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“ibi mímọ́,” ní ìbáṣepọ̀ pẹ̀lú ọjọ́ 2300, àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jesu,” ni kọ́kọ́rọ́ láti ṣàlàyé “ìṣísẹ̀ Advent ti ìgbàanì” ti àwọn ọmọlẹ́yìn Miller, àti nípa bẹ́ẹ̀, láti ṣàlàyé “ní pípé” “ohun tí ipò wa lọ́wọ́lọ́wọ́ jẹ́.” Àwọn tí wọ́n ń “ṣiyèméjì” nípa “ìṣísẹ̀ Advent ti ìgbàanì,” ń “ṣiyèméjì” nípa ohun tí ó ń fún “ọlá-ògo ọjọ́ iwájú ní ìdánilójú.” Ohun tí ó ń fún ọjọ́ iwájú ní ìdánilójú ni ohun tí ó ti kọjá.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Ìwé Jóẹli jẹ́ ìránṣẹ́ ọ̀rọ̀ òtítọ́ ìdánwò ìsinsin yìí. Èyí ni a fi ẹ̀rí ọ̀pọ̀lọpọ̀ jẹ́rìí sí. A mọ Jóẹli gẹ́gẹ́ bí “òtítọ́ ìsinsin yìí” nípasẹ̀ Ẹ̀mí Àsọtẹ́lẹ̀, èyí tí, gẹ́gẹ́ bí Johanu ti sọ nínú ìwé Ìfihàn, jẹ́ ẹ̀rí Jésù.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Ìfihàn Jésù Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ nípa ohun tí yóò ṣẹ ní kánkán; ó sì rán án, ó fi í sọ nípasẹ̀ áńgẹ́lì rẹ̀ fún ìránṣẹ́ rẹ̀ Johanu: ẹni tí ó jẹ́rìí sí ọ̀rọ̀ Ọlọ́run, àti sí ẹ̀rí Jésù Kristi, àti sí gbogbo ohun tí ó rí. Ìfihàn 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

“Ẹ̀rí” Johanu (èyí tí ó “jẹ́rìí sí”), ni a ṣàfihàn nípa apá mẹ́ta. Ó kọ “ọ̀rọ̀ Ọlọ́run” sílẹ̀, “ẹ̀rí Jésù” àti “àwọn nǹkan tí ó rí.” Nínú ẹsẹ̀ méjì àkọ́kọ́ ti Ìfihàn, Johanu dúró gẹ́gẹ́ bí ẹni tí a ti fún ní ẹ̀bùn “ẹ̀mí àsọtẹ́lẹ̀.” Ẹ̀bùn náà ní ìfihàn àkànṣe ti Ọ̀rọ̀ Ọlọ́run nínú, ó sì tún ní àwọn ìfihàn àkànṣe tí a fi ọ̀rọ̀ Kristi ránṣẹ́ sí wòlíì; (yálà láti ọ̀dọ̀ Kristi fúnra rẹ̀ tàbí nípasẹ̀ àwọn aṣojú áńgẹ́lì rẹ̀) ẹ̀bùn náà sì tún ní òtítọ́ tí a gbékalẹ̀ nípasẹ̀ ọ̀nà àlá àti ìran. Ẹ̀mí àsọtẹ́lẹ̀ ni ẹ̀rí Kristi tí a fi ránṣẹ́ sí wòlíì, ó sì ní àṣẹ kan náà bí ẹni pé áńgẹ́lì kan tàbí Kristi fúnra rẹ̀ sọ àwọn ọ̀rọ̀ náà.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Mo sì wólẹ̀ lẹ́bàá ẹsẹ̀ rẹ̀ láti foríbalẹ̀ fún un. Ṣùgbọ́n ó wí fún mi pé, Má ṣe bẹ́ẹ̀ rárá: èmi jẹ́ ẹlẹgbẹ́ ìránṣẹ́ rẹ, àti ti àwọn arákùnrin rẹ tí wọ́n ní ẹ̀rí Jésù: sin Ọlọ́run: nítorí ẹ̀rí Jésù ni ẹ̀mí àsọtẹ́lẹ̀. Ìfihàn 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Gabrieli fi hàn pé òun jẹ́ ẹlẹ́gbẹ́ ìránṣẹ́ pẹ̀lú Johanu, a kò sì gbọ́dọ̀ jọ́sìn fún un. Gabrieli tún fi hàn pé àwọn “ará” tí Johanu dúró fún “ní ẹ̀rí Jésù,” èyí tí í ṣe “ẹ̀mí ìsọtẹ́lẹ̀.” Àwọn “ará” tí Johanu dúró fún ni ẹgbẹ̀rún mẹ́rìnlélógójì ọ̀kẹ́ kan ó lé ẹgbẹ̀rún mẹ́rìndínlógójì, gbogbo àwọn ará náà sì ní “ẹ̀mí ìsọtẹ́lẹ̀.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

“Wọ́n sì dìde ní kùtùkùtù òwúrọ̀, wọ́n sì jáde lọ sí aginjù Tekoa; bí wọ́n sì ti ń jáde lọ, Jehoṣafati dúró, ó sì wí pé, Ẹ gbọ́ mi, ẹ̀yin Juda, àti ẹ̀yin olùgbé Jerusalẹmu; ẹ gba Olúwa Ọlọ́run yín gbọ́, bẹ́ẹ̀ ni a ó fi mú yín dúró ṣinṣin; ẹ gba àwọn wòlíì rẹ̀ gbọ́, bẹ́ẹ̀ ni ẹ ó ṣàṣeyọrí. 2 Kronika 20:20.”

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“‘Ẹ gbàgbọ́ nínú Olúwa Ọlọ́run yín, bẹ́ẹ̀ ni a ó fi mú yín dúró ṣinṣin; ẹ gbàgbọ́ àwọn wòlíì rẹ̀, bẹ́ẹ̀ ni ẹ ó sì ṣe àṣeyọrí.’”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Aísáyà 8:20. ‘Sí òfin àti sí ẹ̀rí; bí wọn kò bá sọ gẹ́gẹ́ bí ọ̀rọ̀ yìí, ó jẹ́ nítorí pé kò sí ìmọ́lẹ̀ nínú wọn.’ A fi ẹsẹ̀ méjì síwájú àwọn ènìyàn Ọlọ́run níhìn-ín: ipò méjì fún àṣeyọrí. Òfin tí Jèhófà fúnra rẹ̀ sọ, àti ẹ̀mí àsọtẹ́lẹ̀, ni orísun ọgbọ́n méjì láti tọ́ àwọn ènìyàn Rẹ̀ nínú gbogbo ìrírí. Deuteronomi 4:6. ‘Èyí ni ọgbọ́n yín àti òye yín ní ojú àwọn orílẹ̀-èdè, tí yóò wí pé, Nítòótọ́, orílẹ̀-èdè ńlá yìí jẹ́ ènìyàn ọlọ́gbọ́n àti aláyéyé òye.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Òfin Ọlọ́run àti Ẹ̀mí Àsọtẹ́lẹ̀ ń bá ara wọn lọ ní ìṣọ̀kan láti tọ́ àti láti gba ìjọ ní ìmọ̀ràn, àti nígbàkígbà tí ìjọ bá ti mọ èyí nípa ṣíṣe ìgbọràn sí òfin Rẹ̀, a máa rán ẹ̀mí àsọtẹ́lẹ̀ náà láti tọ́ ọ ní ọ̀nà òtítọ́.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Ifihan 12:17. ‘Àjọ̀dún náà sì bínú sí obìnrin náà, ó sì lọ láti bá ìyókù irú-ọmọ rẹ̀ jagun, àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí wọ́n sì ní ẹ̀rí Jésù Krísti.’ Àsọtẹ́lẹ̀ yìí fi hàn kedere pé ìjọ ìyókù yóò jẹ́wọ́ Ọlọ́run nínú òfin Rẹ̀, yóò sì ní ẹ̀bùn àsọtẹ́lẹ̀. Ìgbọràn sí òfin Ọlọ́run, àti ẹ̀mí àsọtẹ́lẹ̀, ni ó ti máa ń yà àwọn ènìyàn tòótọ́ ti Ọlọ́run sọ́tọ̀ ní gbogbo ìgbà, àti pé ìdánwò náà ni a sábà máa ń fi lórí àwọn ìfihàn ìsinsin yìí.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Ní ọjọ́ Jeremáyà, àwọn ènìyàn kò ní ìbéèrè kankan nípa ọ̀rọ̀ Mose, Elijah, tàbí Elisha, ṣùgbọ́n wọ́n ṣe àníyàn sí, wọ́n sì kọ ọ̀rọ̀ tí a rán láti ọ̀dọ̀ Ọlọ́run sí Jeremáyà tì, títí agbára àti ipá rẹ̀ fi ṣòfò, tí kò sì sí ìmúlòkànlẹ̀ mìíràn bí kò ṣe pé kí Ọlọ́run kó wọn lọ sí ìgbèkùn.”

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Bákan náà, ní ọjọ́ ayé Kristi àwọn ènìyàn ti kọ́ pé òótọ́ ni ọ̀rọ̀ Jeremáyà, wọ́n sì dá ara wọn lójú láti gbà pé bí àwọn bá ti wà láàyè ní ọjọ́ àwọn baba wọn, àwọn ì bá ti gba ọ̀rọ̀ rẹ̀; ṣùgbọ́n ní àkókò kan náà wọ́n ń kọ ọ̀rọ̀ Kristi sílẹ̀, ẹni tí gbogbo àwọn wòlíì ti kọ̀wé nípa rẹ̀.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Bí ìhìnrere áńgẹ́lì kẹta ṣe dìde ní ayé, èyí tí yóò fi òfin Ọlọ́run hàn sí ìjọ nínú ìkúnrẹ́rẹ́ àti agbára rẹ̀, a tún mú ẹ̀bùn àsọtẹ́lẹ̀ padà bọ̀ sípò lẹ́sẹ̀kẹsẹ̀ pẹ̀lú. Ẹ̀bùn yìí ti kó ipa tí ó ṣe pàtàkì gidigidi nínú ìdàgbàsókè àti ìlọsíwájú ìhìnrere yìí.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Bí ìyàtọ̀ nínú èrò ti dìde ní ti ìtumọ̀ Ìwé Mímọ́ àti ọ̀nà iṣẹ́, èyí tí ó lè mì ìgbàgbọ́ àwọn tí ó gbà ìránṣẹ́ náà, tí ó sì lè mú àìṣọ̀kan wá sínú iṣẹ́ náà, ẹ̀mí àsọtẹ́lẹ̀ ti máa ń tan ìmọ́lẹ̀ sí ipò náà nígbà gbogbo. Ó ti máa ń mú ìṣọ̀kan èrò àti ìbámu nínú ìṣe wá fún ara àwọn onígbàgbọ́. Nínú gbogbo ìpọnjú tí ó ti dìde nínú ìdàgbàsókè ìránṣẹ́ náà àti ìlọsíwájú iṣẹ́ náà, àwọn tí wọ́n dúró ṣinṣin lẹ́gbẹ̀ẹ́ òfin Ọlọ́run àti ìmọ́lẹ̀ Ẹ̀mí àsọtẹ́lẹ̀ ni wọ́n ti ṣẹ́gun, iṣẹ́ náà sì ti bùkún lọ́wọ́ wọn.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Ìwé Jòẹ́lì ni a fi hàn ní tààrà pé ó jẹ́ “òtítọ́ ìsinsìnyí” nínú Ẹ̀mí Àsọtẹ́lẹ̀, èyí tí gẹ́gẹ́ bí Jòhánù ṣe sọ nínú ìwé Ìfihàn, jẹ́ ẹ̀rí Jésù. A tún fọwọ́ sí i ní tààrà nínú Ọ̀rọ̀ Ọlọ́run. Mejeeji Bibeli àti Ẹ̀mí Àsọtẹ́lẹ̀ ni wọ́n fi ìwé Jòẹ́lì kàn ní tààrà sí àwọn ọjọ́ ìkẹyìn.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

“Ọ̀kọ̀ọ̀kan àwọn wòlíì ìgbàanì kò sọ̀rọ̀ púpọ̀ fún àkókò tiwọn bí kò ṣe fún tiwa, kí ìsọtẹ́lẹ̀ wọn lè wà ní agbára fún wa. ‘Nígbà náà gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, lórí àwọn ẹni tí ìkẹyìn ayé ti dé bá.’ 1 Corinthians 10:11. ‘Kì í ṣe fún ara wọn, bí kò ṣe fún wa ni wọ́n ń ṣe iṣẹ́ ìránṣẹ́ nípa àwọn nǹkan náà, èyí tí a ti sọ fún yín nísinsin yìí láti ọ̀dọ̀ àwọn tí wọ́n ti wàásù ìhìnrere fún yín pẹ̀lú Ẹ̀mí Mímọ́ tí a rán sọ̀kalẹ̀ láti ọ̀run wá; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peter 1:12. …”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bíbélì ti kó jọ, ó sì ti so àwọn ìṣúra rẹ̀ pọ̀ mọ́ra fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tó kún fún ìwòyí nínú ìtàn Májẹ̀mú Láéláe ti ń tún ara wọn ṣe, wọ́n sì tún ń ṣẹlẹ̀ nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Àsọtẹ́lẹ̀ Joẹli wà “ní agbára” “lórí” àwọn “tí òpin ayé ti dé bá.” “Ní agbára” kàn ń tẹnumọ́ pé “òtítọ́ ìsinsin yìí” máa ń jẹ́ ìdánwò nígbà gbogbo, àti pé àwọn tí wọ́n kùnà nínú ìdánwò náà ni a ṣàpẹẹrẹ wọn nípasẹ̀ irú àwọn àkóónú Bíbélì bíi Júdásì.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

“Ẹ̀kọ́ lórí ẹ̀kọ́ ṣubú lórí etí Júdásì láìsí ìgbọ́ràn. Mélòó kan lónìí ni ń tẹ̀lé àwọn ìṣísẹ̀ rẹ̀. Nínú ìmọ́lẹ̀ òfin Ọlọ́run, àwọn ènìyàn onímọtara-ẹni-nìkan rí ìwà búburú wọn, ṣùgbọ́n wọ́n kùnà láti ṣe àtúnṣe tí a béèrè, wọ́n sì ń bá a lọ láti ọ̀kan ìpínlẹ̀ ẹ̀ṣẹ̀ sí òmíràn.”

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

“Àwọn ẹ̀kọ́ Kristi ṣeé lò sí àkókò àti ìran tiwa gan-an. Ó ní, ‘Emi kò sì gbàdúrà fún àwọn wọ̀nyí nìkan, ṣùgbọ́n fún àwọn pẹ̀lú tí yóò gbà mí gbọ́ nípasẹ̀ ọ̀rọ̀ wọn.’ Ẹ̀rí kan náà ni a mú wá fún wa ní àwọn ọjọ́ ìkẹyìn wọ̀nyí gẹ́gẹ́ bí a ti mú un wá fún Judasi. Àwọn ẹ̀kọ́ kan náà tí ó kùnà láti fi sí ìṣe nínú ayé rẹ̀ ń tọ̀ àwọn ènìyàn wá tí ń gbọ́, síbẹ̀ tí wọ́n sì ń kùnà bákan náà, nítorí pé wọn kò fi ẹ̀ṣẹ̀ wọn sílẹ̀.” Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Johanu nínú gbogbo ìwé Ìfihàn dúró gẹ́gẹ́ bí àpẹẹrẹ àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, àti nígbà tí a lé e lọ sí Pátímọ̀, Johanu ṣojú àwọn tí a ṣe inúnibíni sí nínú ìpọnjú òfin Ọjọ́ Àìkú. Ó sọ ìdí tí a fi fi í sẹ́wọ̀n.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Èmi Jòhánù, tí èmi náà jẹ́ arákùnrin yín, àti alábápín pẹ̀lú yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Pátímọ̀, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Ìfihàn 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

A ṣe inúnibíni sí Jòhánù nítorí Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀. Kí nìdí tí a fi ń ṣe inúnibíni sí ẹgbẹ̀rún mẹ́rìnlélógójì [one hundred and forty-four thousand] nítorí Ẹ̀mí Àsọtẹ́lẹ̀? Òtítọ́ àkọ́kọ́ tí wòlíì Joẹli fi hàn ni ìpẹ̀yìndà ti ìjọ Adventist Ọjọ́ Keje. Nígbà tí àpọ́sítélì Peteru tọ́ka pé Pentikọsti jẹ́ ìmúṣẹ ìwé Joẹli, Peteru ṣe bẹ́ẹ̀ gẹ́gẹ́ bí ìdáhùn sí bí àwọn Júù ṣe kọlu ìfarahàn “ahọ́n.” Àwọn Júù náà, tí wọ́n jẹ́ àpẹẹrẹ Seventh-day Adventists ní àwọn ọjọ́ ìkẹyìn nígbà náà, ń jiyàn pé Peteru àti àwọn tí ń kéde ìhìnrere náà “mu yó.” Seventh-day Adventists yóò jagun sí ìhìnrere òjò àgbẹ̀yìn gẹ́gẹ́ bí àwọn Júù ṣe ṣe ní àkókò Peteru. Wọ́n ṣe bẹ́ẹ̀ nítorí pé àwọn tí ń kéde ìhìnrere “òtítọ́ ìsinsin yìí” tí ń dánwò wò ti òjò àgbẹ̀yìn ní àwọn òtítọ́ ìpilẹ̀ “àtijọ́,” nítorí òtítọ́ tuntun máa ń dá lórí òtítọ́ àtijọ́ nígbà gbogbo. Jeremiah pe àwọn ènìyàn Ọlọ́run ní àkókò òjò àgbẹ̀yìn láti rìn ní àwọn ọ̀nà àtijọ́, kí wọ́n sì fetí sí ìró ipè olùṣọ́, ṣùgbọ́n wọ́n kọ̀. Ìhìnrere òtítọ́ ìpilẹ̀ “àtijọ́” náà ni a fi ṣàpẹẹrẹ ní ọ̀nà àmì nípasẹ̀ “àkókò méje” ti Lefitiku ogún-ún-ṣe, èyí tí ó gbé ìbáṣepọ̀ májẹ̀mú kalẹ̀ ní ti Sábáàtì fún ilẹ̀ náà.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Mo rí i pé ìjọ tí í ṣe ní orúkọ nìkan àti àwọn Adventist tí í ṣe ní orúkọ nìkan, bíi Júdásì, yóò fi wá hàn fún àwọn Kátólíìkì kí wọ́n lè rí agbára wọn gbà láti dìde sí òtítọ́. Nígbà náà àwọn ẹni-mímọ́ yóò jẹ́ ènìyàn tí kò hàn gbangba, tí àwọn Kátólíìkì kò mọ̀ púpọ̀ nípa wọn; ṣùgbọ́n àwọn ìjọ àti àwọn Adventist tí í ṣe ní orúkọ nìkan tí wọ́n mọ ìgbàgbọ́ àti àṣà wa (nítorí wọ́n kórìíra wa nítorí ọjọ́ ìsinmi náà, torí pé wọn kò lè ṣèdáhùn sí i) yóò fi àwọn ẹni-mímọ́ hàn, wọn yóò sì ròyìn wọn fún àwọn Kátólíìkì gẹ́gẹ́ bí àwọn ẹni tí wọ́n kọ̀ láti tẹ̀lé àwọn ìlànà àwọn ènìyàn; ìyẹn ni pé, pé wọ́n ń pa ọjọ́ ìsinmi mọ́, wọn sì ń kọbi ara sí ọjọ́ Àìkú.

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Nígbà náà ni àwọn Kátólíìkì yóò pàṣẹ fún àwọn Pírótẹ́sítántì láti tẹ̀síwájú, wọn yóò sì ṣe àṣẹ kan pé gbogbo àwọn tí kò bá pa ọjọ́ kìn-ín-ní ọ̀sẹ̀ mọ́, dípò ọjọ́ keje, ni a ó pa. Àwọn Kátólíìkì, tí iye wọn pọ̀, yóò sì dúró ti àwọn Pírótẹ́sítántì. Àwọn Kátólíìkì yóò fi agbára wọn fún àwòrán ẹranko náà. Àwọn Pírótẹ́sítántì yóò sì ṣiṣẹ́ gẹ́gẹ́ bí ìyá wọn ti ṣiṣẹ́ ṣáájú wọn láti pa àwọn ẹni mímọ́ run. Ṣùgbọ́n kí àṣẹ wọn tó mú tàbí so èso, a ó gbà àwọn ẹni mímọ́ náà nípasẹ̀ Ohùn Ọlọ́run.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Lẹ́ẹ̀mejì ni Sister White fi tọ́ka sí “ìjọ àṣẹ̀ṣe” àti “àwọn Adventist àṣẹ̀ṣe,” nígbà tí ó sì ń fi ìyàtọ̀ hàn láàrín àwọn “ẹgbẹ́ àṣẹ̀ṣe” méjèèjì náà àti “àwọn Kátólíìkì.” “Ìjọ àṣẹ̀ṣe” àti “àwọn Adventist àṣẹ̀ṣe” náà “kórìíra” àwọn tí Peteru àti Johanu dúró fún “nítorí ọjọ́ ìsinmi, nítorí wọn kò lè tako rẹ̀.” Ìjọ àṣẹ̀ṣe àti àwọn Kátólíìkì kò lè “tako” òtítọ́ ọjọ́ ìsinmi ọjọ́ keje, àti “àwọn Adventist àṣẹ̀ṣe” kò lè “tako” “àkókò méje” ti Lefitiku ogún-ún-ọdún mẹ́fà, èyí tí í ṣe àṣẹ ọjọ́ ìsinmi ti ilẹ̀ náà. Ìjọ àṣẹ̀ṣe àti àwọn Kátólíìkì kò lè “tako” òtítọ́ náà pé ọjọ́ ìsinmi ọjọ́ keje jẹ́ òtítọ́ Bíbélì “ìpìlẹ̀,” àti “àwọn Adventist àṣẹ̀ṣe” kò lè “tako” òtítọ́ náà pé “àkókò méje” ti Lefitiku ogún-ún-ọdún mẹ́fà jẹ́ òtítọ́ Millerite “ìpìlẹ̀.”

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Ìmúnígbèkùn Johanu ní Patmos dúró fún ẹgbẹ̀rún ọgọ́rùn-ún méjìlélọ́gọ́rin [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì] tí ń di Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ mú ṣinṣin, tí a sì ń ṣe inúnibíni sí wọn ní pàtàkì láti òde nítorí Sábáàtì ọjọ́ keje, tí a sì tún ń ṣe inúnibíni sí wọn láti inú nítorí Sábáàtì ọdún keje fún ilẹ̀ náà. Nítorí èyí ni ẹ̀rí Johanu nípa ìdí tí wọ́n fi ń ṣe inúnibíni sí i nínú ẹsẹ̀ kẹsàn-án fi tẹ̀lé pẹ̀lú Sábáàtì ẹsẹ̀ kẹwàá àti ìránṣẹ́ náà láti ìgbà àtijọ́ (“lẹ́yìn”) láti ọ̀dọ̀ “ohùn ńlá” bíi ti “ìpè.”

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Èmi Johanu, ẹni tí èmi pẹ̀lú jẹ́ arákùnrin yín, àti alábápín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patmosi, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Mo wà nínú Ẹ̀mí ní ọjọ́ Olúwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ipè. Ìfihàn 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Jòhánù dúró fún àwọn tí, ní 9/11, gbọ́ ohùn ipè áńgẹ́lì Ìfihàn orí kejìdínlógún tí ń pe àwọn ènìyàn Ọlọ́run láti padà sí “àwọn ọ̀nà àtijọ́” ti Jeremiah. Ohùn ńlá yẹn pẹ̀lú jẹ́ ìkìlọ̀ ipè keje, èyí tí ó sì tún jẹ́ ìbànújẹ́ kẹta.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Arábìnrin White kọ̀wé pé, “Bíbélì ti kó jọ, ó sì di àwọn ìṣúra rẹ̀ mọ́ra pọ̀ fún ìran ìkẹyìn yìí.” Ìwé Joẹli jẹ́ ọ̀kan nínú àwọn “ìṣúra” ti Bíbélì tí í ṣe òtítọ́ ìsinsin yìí ní “àwọn ọjọ́ ìkẹyìn.” Ní àkókò Pẹ́ńtíkọ́sì, Peteru fi hàn pé ìwé Joẹli ni a ń mú ṣẹ nígbà náà. Peteru, gẹ́gẹ́ bí Joẹli pẹ̀lú, “sọ̀rọ̀ kéré síi fún” àkókò Pẹ́ńtíkọ́sì ju fún “àkókò” wa lọ. Àkókò Pẹ́ńtíkọ́sì ni òjò àkọ́kọ́ fún Ìṣètò Ìgbà Kristẹni. Pẹ́ńtíkọ́sì fi àmì ìbẹ̀rẹ̀ Ìṣètò Ìgbà Kristẹni hàn, ó sì, nípa bẹ́ẹ̀, ṣàpèjúwe òpin Ìṣètò Ìgbà Kristẹni. Òpin Ìṣètò Ìgbà Kristẹni ni àkókò òjò ìkẹyìn gẹ́gẹ́ bí a ti fi Pẹ́ńtíkọ́sì ṣe àpẹẹrẹ rẹ̀. Nítorí náà, Peteru jẹ́ àmì àwọn ènìyàn Ọlọ́run ní òpin Ìṣètò Ìgbà Kristẹni, àwọn tí wọ́n ń dá ìmúṣẹ ìtújáde Ẹ̀mí Mímọ́ mọ̀ nípa lílo ìwé Joẹli láti ṣe bẹ́ẹ̀.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Ṣùgbọ́n Peteru, nígbà tí ó dúró pẹ̀lú àwọn mọ́kànlá náà, ó gbé ohùn rẹ̀ sókè, ó sì sọ fún wọn pé, Ẹ̀yin ọkùnrin Judea, àti gbogbo ẹ̀yin tí ń gbé ní Jerusalẹmu, ẹ jẹ́ kí a mọ èyí fún yín, kí ẹ sì fetí sí ọ̀rọ̀ mi: Nítorí àwọn wọ̀nyí kò mutí yó, gẹ́gẹ́ bí ẹ̀yin ti rò, níwọ̀n bí ó ti jẹ́ wákàtí kẹta ọjọ́ nìkan. Ṣùgbọ́n èyí ni èyí tí a ti sọ nípa rẹ̀ láti ọ̀dọ̀ wòlíì Joẹli; Yóò sì ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn, ni Ọlọ́run wí, pé, Èmi yóò tú nínú Ẹ̀mí mi sórí gbogbo ẹran ara: àwọn ọmọkùnrin yín àti àwọn ọmọbìnrin yín yóò sì máa sọtẹ́lẹ̀, àwọn ọdọmọkùnrin yín yóò sì máa rí ìran, àwọn àgbàlagbà yín yóò sì máa lá àlá: Àti lórí àwọn ìránṣẹ́ mi ọkùnrin àti lórí àwọn ìránṣẹ́bìnrin mi ni èmi yóò tú nínú Ẹ̀mí mi ní ọjọ́ wọ̀nyẹn; wọn yóò sì máa sọtẹ́lẹ̀: Èmi yóò sì fihàn àwọn iṣẹ́ ìyanu ní òkè ọ̀run, àti àwọn àmì ní ayé ní ìsàlẹ̀; ẹ̀jẹ̀, àti iná, àti èéfín èéfín: Oòrùn yóò di òkùnkùn, òṣùpá yóò sì di ẹ̀jẹ̀, kí ọjọ́ Olúwa ńlá àti olókìkí náà tó dé: Yóò sì ṣẹlẹ̀ pé, ẹnikẹ́ni tí yóò ké pe orúkọ Olúwa ni a ó gbàlà. Ìṣe Àwọn Àpóstélì 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Láti jẹ́ akẹ́kọ̀ọ́ àṣeyọrí nínú àsọtẹ́lẹ̀, ó jẹ́ dandan kí ẹni náà ní ìmọ̀ tí ó dúró ṣinṣin pé òpin ayé ni a fi “ìlà lé ìlà” ṣàpẹẹrẹ nínú àkọsílẹ̀ ìtàn inú Ìwé Mímọ́. Tí ó so mọ́ òtítọ́ yìí ni pé àwọn wòlíì fúnra wọn ń ṣojú àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Joẹli gbé ìwé rẹ̀ kalẹ̀ sí àwọn ọjọ́ ìkẹyìn nítorí pé ó ń kéde ìsúnmọ́ “ọjọ́ Oluwa.”

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Ẹ fẹ́ fèrè ní Sioni, kí ẹ sì fún ìkìlọ̀ ní orí òkè mímọ́ mi: kí gbogbo àwọn olùgbé ilẹ̀ náà wárìrì: nítorí ọjọ́ Olúwa ń bọ̀, nítorí ó sún mọ́ etílé. Joẹli 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

“Ìpè” gẹ́gẹ́ bí àmì, láàárín àwọn ìtumọ̀ mìíràn, ń ṣojú ìhìn ìkìlọ̀. Gẹ́gẹ́ bí àmì, ìpè lè ṣojú àkókò kan tàbí ojú-àkókò kan, tàbí méjèèjì—gẹ́gẹ́ bí ọ̀rọ̀ inú àyíká ṣe fi hàn. Ìpè tún ń ṣojú ìdájọ́. Àjọ̀dún àwọn ìpè, ọjọ́ mẹ́wàá kí Ọjọ́ Ètùtù, jẹ́ ìkìlọ̀ nípa ìdájọ́ tí ń bọ̀.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“ọjọ́ Olúwa” ń ṣojú bóyá àkókò kan pàtó tàbí àkókò ìgbà kan, gẹ́gẹ́ bí àyíká ọ̀rọ̀ inú ẹsẹ̀ náà tí a ti lò “ọjọ́ Olúwa” ṣe fi hàn. “ọjọ́ Olúwa” lè jẹ́ ààmì ìdájọ́ ìmúṣẹ tí a ṣàfihàn gẹ́gẹ́ bí àjàkálẹ̀ àrùn méje ìkẹyìn, tàbí ó lè jẹ́ ìdájọ́ ìmúṣẹ ní òpin ẹgbẹ̀rún ọdún náà. Ní ọ̀ràn méjèèjì, ipè náà ń tọ́ka sí ìdájọ́ ìmúṣẹ Ọlọ́run. Nítorí náà, “ọjọ́ Olúwa” lè ṣojú ìpìlẹ̀ àkókò tí a ti mú ìjẹniyà Ọlọ́run wá, tàbí àkókò ìgbà tí a fi ń mú àwọn ìjẹniyà Ọlọ́run wá.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

“Ìpè” gẹ́gẹ́ bíi “ọjọ́ Oluwa” lè ṣojú ibi kan àti àkókò kan, gẹ́gẹ́ bí a ti jẹ́rìí sí i nínú àwọn ibi ìṣẹ̀lẹ̀ àti àwọn àkókò ìṣẹ̀lẹ̀ ìtàn tí àwọn ìpè méje ti Ìfihàn orí kẹjọ àti kẹ́sàn-án dúró fún. “Ọjọ́ Oluwa” tí Joẹli ń ṣàfihàn pẹ̀lú “ìpè” tí a gbọdọ̀ fún—jẹ́ ibi kan nínú àkókò àti pẹ̀lú àkókò kan tí ó bẹ̀rẹ̀ nígbà tí ìdájọ́ àwọn òkú parí tí ìdájọ́ àwọn alààyè sì bẹ̀rẹ̀. Ní ọjọ́ 9/11, a fún ìpè kan tí ó sàmì dídé ìdájọ́ àwọn alààyè gẹ́gẹ́ bí ibi kan nínú àkókò, tí ó sì tún sàmì 9/11 gẹ́gẹ́ bí ìbẹ̀rẹ̀ àkókò ìdájọ́ àwọn alààyè.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Nítorí náà pẹ̀lú ní báyìí, ni Oluwa wí, ẹ yí padà sọ́dọ̀ mi pẹ̀lú gbogbo ọkàn yín, àti pẹ̀lú àwẹ̀, àti pẹ̀lú ẹkún, àti pẹ̀lú ọ̀fọ̀: ẹ sì ya ọkàn yín, kì í ṣe aṣọ yín, kí ẹ sì yí padà sọ́dọ̀ Oluwa Ọlọrun yín: nítorí aláàánú àti olóore-ọ̀fẹ́ ni, ó lọ́ra láti bínú, ó sì pọ̀ nínú inú-rere, ó sì ronúpìwàdà ní ti ibi náà. Ta ni ó mọ̀ bóyá yóò yí padà, yóò sì ronúpìwàdà, tí yóò sì fi ìbùkún sílẹ̀ lẹ́yìn rẹ̀; àní ọrẹ oúnjẹ àti ọrẹ mímu fún Oluwa Ọlọrun yín? Ẹ fun ipè ní Sioni, ẹ ya àwẹ̀ sí mímọ́, ẹ pe ìpéjọ́ àgbàyanu. Joẹli 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Èyí ni ìgbà kejì tí Joẹli ti pàṣẹ pé kí a fẹ́ ìpè. Àwọn “ìpè” tí ó wà nínú Joẹli jẹ́ ìkìlọ̀ méjèèjì nípa ìdájọ́ aláṣẹ tí ń bọ̀ ti àwọn àjàkálẹ̀ àrùn méje ìkẹyìn, a sì gbé wọn kalẹ̀ nínú àyíká ìpè Laodikea sí ìrònúpìwàdà àti ìparí ìdánwò tí ó sún mọ́lé.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Kígbe sókè, má ṣe dáwọ́ dúró, gbé ohùn rẹ sókè bí ìpè, kí o sì fi ìrékọjá wọn hàn fún àwọn ènìyàn mi, àti fún ilé Jákọ́bù ẹ̀ṣẹ̀ wọn. Isaiah 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Aísáyà, Jóẹlì, Jòhánù àti Pétérù gbogbo wọn ń ṣojú ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún mẹ́rìnlélógójì] ènìyàn ti àwọn ọjọ́ ìkẹyìn, bẹ́ẹ̀ ni Jeremáyà pẹ̀lú, ẹni tí ó fi hàn nígbà tí a óo fọn ìpè.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Báyìí ni Olúwa wí, Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè nípa àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n ní, Àwa kì yóò rìn nínú rẹ̀. Pẹ̀lúpẹ̀lú, mo fi àwọn olùṣọ́ le yín lórí, ní wí pé, Ẹ fetí sí ohùn ìpè. Ṣùgbọ́n wọ́n ní, Àwa kì yóò fetí sí i. Jeremiah 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Fèrè náà kọ́ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí ní 9/11, lẹ́yìn náà ni òjò àkẹ́yìn bẹ̀rẹ̀ sí í rọ̀ sórí àwọn tí wọ́n yan ọ̀nà rere tí wọ́n sì rìn nínú rẹ̀. Nígbà náà ni áńgẹ́lì Ìfihàn mẹ́tàdínlógún sọ̀kalẹ̀.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Òjò àkẹ́yìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sọ̀kalẹ̀ láti ọ̀run wá, gbogbo ayé yóò sì tànmọ́lẹ̀ pẹ̀lú ògo rẹ̀.” Review and Herald, April 21, 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Nígbà tí a wó àwọn ilé ńláńlá ti New York lulẹ̀ ní ọjọ́ 9/11, áńgẹ́lì alágbára náà sọ̀kalẹ̀, òjò ìkẹyìn sì bẹ̀rẹ̀ sí í rọ̀.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Ṣé nísinsìnyí ni ọ̀rọ̀ náà ti dé tí mo ti sọ pé New York yóò jẹ́ kí ìgbì òkun ńlá gbá kúrò? Èyí ni n kò tíì sọ rárá. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé ńlá tí wọ́n ń kọ sóríra níbẹ̀, ilé lé ilé, ‘Ìṣẹ̀lẹ̀ búburú mélòó kan yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ. Gbogbo orí kejìdínlógún Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ wá sórí ayé. Ṣùgbọ́n mi ò ní ìmọ̀lẹ̀ kankan ní pàtàkì ní ti ohun tí ń bọ̀ wá sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńlá níbẹ̀ yóò wó lulẹ̀ nípasẹ̀ yíyí àti ìyípadà agbára Ọlọ́run. Láti inú ìmọ̀lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan ti agbára ńlá rẹ̀, àwọn ilé gíga wọ̀nyí yóò ṣubú. Ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbẹ̀rù wọn kò ṣeé fojú inú wò.” Review and Herald, July 5, 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

Ní ọjọ́ 9/11 ni òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ díẹ̀díẹ̀ gẹ́gẹ́ bí àtẹ̀yìnwá sí ìtúsílẹ̀ kíkún rẹ̀ ní àkókò òfin Ọjọ́ Àìkú.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

“Iṣẹ́ ńlá ìhìnrere kì yóò parí pẹ̀lú ìfihàn agbára Ọlọ́run tí ó kéré ju èyí tí ó ṣàmì sí ìbẹ̀rẹ̀ rẹ̀ lọ. Àwọn àsọtẹ́lẹ̀ tí a mú ṣẹ nípa ìtújáde òjò àkọ́kọ́ ní ìbẹ̀rẹ̀ ìhìnrere, ni a tún máa mú ṣẹ nípa òjò ìkẹ́yìn ní òpin rẹ̀. Nínú èyí ni ‘àwọn àkókò ìtura’ wà, èyí tí aposteli Peteru ń retí nígbà tí ó wí pé: ‘Ẹ ronúpìwàdà nítorí náà, kí ẹ sì yí padà, kí a lè pa ẹ̀ṣẹ̀ yín ré, nígbà tí àwọn àkókò ìtura yóò ti ọ̀dọ̀ Olúwa wá; òun yóò sì rán Jésù.’ Iṣe Awọn Aposteli 3:19, 20.” The Great Controversy, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Ìmúṣẹ pípé ti “àwọn àkókò ìtura” máa ń ṣẹlẹ̀ nígbà tí o ṣì wà láàyè, nítorí ìkìlọ̀ náà ni pé kí a “ronúpìwàdà,” èyí tí kò ṣeé ṣe bí o bá ti kú. “Àwọn àkókò ìtura” máa dé nígbà tí ó ṣì ṣeé ṣe kí “àwọn ẹ̀ṣẹ̀” àwọn ọkàn alààyè “parẹ́ kúrò”. “Àwọn àkókò ìtura” bẹ̀rẹ̀ ní 9/11, nípa bẹ́ẹ̀ ni ó fi dá ìbẹ̀rẹ̀ ìdájọ́ àwọn alààyè mọ̀. A tún ṣe Pẹntikọsti ní ìparí àkókò ìpínpín ìhìnrere. Nígbà tí “àwọn àkókò ìtura” dé, àwọn ìṣẹ̀lẹ̀ tí a fi Pẹntikọsti ṣàpẹẹrẹ bẹ̀rẹ̀ sí í tún ṣẹlẹ̀.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Pẹ̀lú ìfẹ́kúfẹ̀ẹ́ àtọkànwá ni mo fi ń retí àkókò náà nígbà tí a ó tún àwọn ìṣẹ̀lẹ̀ ọjọ́ Pẹ́ńtẹ́kọ́sì ṣe pẹ̀lú agbára tí ó tóbi jù ti ìgbà náà lọ. Johanu wí pé, ‘Mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, tí ó ní agbára ńlá; a sì fi ògo rẹ̀ mú ilẹ̀ ayé tàn mọ́lẹ̀.’ Nígbà náà, gẹ́gẹ́ bí ó ti rí ní àkókò Pẹ́ńtẹ́kọ́sì, àwọn ènìyàn yóò gbọ́ òtítọ́ tí a sọ fún wọn, olúkúlùkù ní èdè tirẹ̀.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Ọlọ́run lè mí ẹ̀mí ìyè tuntun sínú gbogbo ọkàn tí ó fi tọkàntọkàn fẹ́ láti sìn ín, ó sì lè fi ẹyín iná alààyè láti orí pẹpẹ kan àwọn ètè, kí ó sì mú kí wọ́n di aláròjinlẹ̀ nínú ìyìn Rẹ̀. Ẹgbẹẹgbẹ̀rún ohùn ni a ó fi agbára kún láti kéde àwọn òtítọ́ àgbàyanu inú Ọ̀rọ̀ Ọlọ́run. Ahọ́n tí ń ṣèké ni a ó tú sílẹ̀, a ó sì fún àwọn onítìjú ní agbára láti jẹ́rìí òtítọ́ pẹ̀lú ìgboyà. Kí Olúwa ràn àwọn ènìyàn Rẹ̀ lọ́wọ́ láti wẹ tẹ́ńpìlì ọkàn mọ́ kúrò nínú gbogbo ẹ̀gbin, àti láti pa ìsọ̀kan tímọ́tímọ́ bẹ́ẹ̀ mọ́ pẹ̀lú Rẹ̀, kí wọ́n lè di alábápín nínú òjò ìkẹyìn nígbà tí a bá tú un jáde.” Review and Herald, July 20, 1886.

We will continue in the next article.

A ó tẹ̀síwájú nínú àpilẹ̀kọ tó kàn.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Angẹli tí ń bá mi sọ̀rọ̀ sì tún wá, ó sì jí mi, bí a ti ń jí ènìyàn kúrò nínú oorun rẹ̀. Ó sì wí fún mi pé, Kí ni ìwọ rí? Mo sì dáhùn pé, Mo ti wo, sì kíyèsí i, fitílà kan gbogbo rẹ̀ jẹ́ ti wúrà, pẹ̀lú àwo kan lórí rẹ̀, àti àwọn fìtílà rẹ̀ méje níbẹ̀, àti paipu méje sí àwọn fìtílà méje tí ó wà lórí rẹ̀. Àti igi ólífì méjì lẹ́gbẹ̀ẹ́ rẹ̀, ọ̀kan ní apá ọ̀tún àwo náà, èkejì sì ní apá òsì rẹ̀.

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Nítorí náà mo dáhùn, mo sì bá angẹli tí ń bá mi sọ̀rọ̀ wí pé, Kí ni wọ̀nyí, olúwa mi? Nígbà náà ni angẹli tí ń bá mi sọ̀rọ̀ dáhùn, ó sì wí fún mi pé, Ṣé ìwọ kò mọ ohun tí wọ̀nyí jẹ́? Èmi sì wí pé, Rárá, olúwa mi.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Nígbà náà ni ó dáhùn, ó sì bá mi sọ, pé, Èyí ni ọ̀rọ̀ Olúwa sí Serubabẹli, ní wí pé, Kì í ṣe nípa agbára, tàbí nípa ọláńlá, bí kò ṣe nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí. Sekariah 4:1–6.